Thesis (M.I.T.)--The Evergreen State College, 2010. / Title from title screen (viewed 7/7/2010). Includes bibliographical references (leaves 161-167).

Thesis (Honors)--College of William and Mary, 2010. / Includes bibliographical references (leaves 62-65). Also available online.

Thesis (Ph. D.)--University of Oregon, 2005. / Typescript. Includes vita and abstract. Includes bibliographical references (leaves 263-273). Also available for download via the World Wide Web; free to University of Oregon users.

Thesis (Ph. D.)--University of Texas at Austin, 2007. / Vita. Includes bibliographical references.

No description available.

No description available.

Both practitioners and scholars have shown interest in initiatives that reduce bias and promote inclusion. Diversity ideologies—or beliefs and practices regarding how to approach group differences in diverse settings—have been studied as one set of strategies to promote racial equality, and argued to be effective for other intergroup relations, as well; however, little work has examined diversity ideologies in the context of gender, giving a limited understanding of their potential to improve gender relations. The present research compares the influence of two competing and commonly used ideologies—awareness and blindness—on race and gender relations. Awareness approaches recommend acknowledging and celebrating intergroup differences, whereas blindness approaches advocate for reducing and ignoring category membership. In contrast to research suggesting that race awareness is more effective at reducing racial bias than race blindness, I show that the opposite is true for gender. I theorize that awareness and blindness ideologies act upon unique types of race and gender differences in ways that preserve power for the dominant group, either exposing their opportunity-limiting nature (for race) or reifying their biological functionality (for gender). Using system justification theory, I show that diversity ideologies act upon distinct system-justifying rationales, where race awareness exposes differences in opportunities and experience, lessening denial of inequality, and thereby diminishing support for the status quo. In contrast, gender awareness highlights gender roles and their biological underpinnings, legitimizing gender differences in occupational segregation, and increasing support for the status quo (Studies 1–4). Additionally, I show that diversity ideologies have implications for unique forms of opportunity outcomes for women and racial minorities. For race, by increasing recognition of societal inequities, awareness leads Whites to show more support for policies that combat systemic inequality (i.e., affirmative action). For gender, by increasing biological attributions, awareness makes men more likely to stereotype in ways that limit women’s potential for success (Study 4). Finally, supporting my theory about the importance of the types of differences highlighted through awareness, I show that shifting the focus of differences toward external (opportunity, experience) ones leverages the benefits of awareness for both race and gender, providing a practical solution to improving race and gender equality (Studies 5–7). I conclude by discussing the implications of these findings for improving intergroup relations.

Research on racism in Australia by white psychologists is often fraught with tensions surrounding a) accounting for privilege, b) the depiction of particular racial minorities, and c) how individual acts of racism are understood. Nowhere is this more evident than in research that focuses on the relationship between Indigenous and white Australians. Such research, as this thesis will demonstrate, has at times failed to provide an account of the ongoing acts of racism that shape the discipline of psychology, and which thus inform how white psychologists in Australia write about Indigenous people. As a counter to this, I outline in this thesis an alternate approach to understanding racism in Australia, one that focuses on the ways in which racism is foundational to white subjectivities in Australia, and one that understands white violence against Indigenous people as an ongoing act. In order to explicate these points, and to examine what they mean in relation to white claims to belonging in Australia, I employ psychoanalytic concepts within a framework of critical psychology in order to develop an account of racism which, whilst drawing on the insights afforded by social constructionist approaches to racism and subjectivity, usefully extends such approaches in order to understand their import for examining racism in Australia. More specifically, I demonstrate how racism in Australia displays what Hook (2005) refers to as a 'psychic life of colonial power', one that implicates all people in histories of racism, and one that highlights the collective psychical nature of racism, rather than understanding it as an individual act. In the analyses that follow from this framework I demonstrate how white privilege and its corollary - the disavowal of Indigenous sovereignty - are warranted by white Australians. To do this, I engage in a textual analysis of empirical data, focusing on both the everyday talk of white Australians as gathered via focus groups and a speech by Prime Minister Howard. In particular, I highlight how claims by white Australians to 'doing good' for Indigenous people (what I refer to as 'benevolence') may in fact be seen to evidence one particular moment where the originary violence of colonisation is yet again played out in the name of the white nation. More specifically, and following Ahmed (2004), I suggest that claims to 'anti-racism' may be seen as 'non-performatives' - they do not require white Australians to actually challenge our unearned privilege, nor to examine how we are located within racialised networks of power. In contrast to this, I sketch out an approach to examining racism, both within the discipline of psychology and beyond, that is accountable for ongoing histories of colonial violence, which acknowledges the role that the discipline often continues to play in the legitimation of race, and which is willing to address the relationship that white Australians are already in with Indigenous Australians. / Thesis (Ph.D.)--School of Psychology, 2005.

Thesis (Ph. D.)--University of Texas at Austin, 2000. / Vita. Includes bibliographical references (leaves 135-143). Available also in a digital version from Dissertation Abstracts.

Thesis (Ph. D.)--Oregon State University, 2001. / Typescript (photocopy). Includes bibliographical references (leaves 150-158). Also available online.